though also in Violent Passions it is much affected and altered yet this proceeds only from the Communication it 〈…〉 as with the Brain by the means of certain small Nerves which serve to 〈…〉 raiten or enlarge the Orifices of the Heart and so to give Entry to a smaller or greater quantity of Blood The Passions then are formed in the same Organ that is the Seat of the 〈…〉 ancy or Imagination and arise either 〈…〉 om the Temperament of the Body 〈◊〉 from the Perceptions Imprinted by 〈…〉 e Natural Appetite or Affections or 〈…〉 stly from the Impression of External Objects on the Imagination They proceed from the Temperament for if 〈◊〉 Example Choler abounds it excites 〈…〉 nger if Blood it enclines to Love They arise from the Perceptions Imprinted by Natural Appetite and Affections as Hunger Thirst and other that Retain the Name of Natural Appetites likewise Pain Heat and other Affections which stir or move the Nerves that are the Instruments of the Organ of Common Sense and Transfer the Impression to the Brain We desire to Drink as Aristotle saith it is the Natural Appetite Commands it for the Preservation of the Animal Natural instinct tells us it is water for Example and not Ink that we must Drink and immediately this Natural Passion puts the Animal in Motion fit to perform it And lastly Passions are produced by the Impressions of outward Object made upon the Fancy by the mediation of the External Senses But we must observe that the Fancy or Imagination which is the Perception arising from the Internal Motion solely of the Spirits 〈◊〉 not the same as Aristotle saith with Sense which is the Perception produced by External Motions since it is easie to observe that the Imagination Act when the Senses Act not at all from whence are the Passions that arise by calling to Remembrance or the bare â—magination of any thing or by Dreams and the Actions that are done in Sleep because of the diâ—â—rse Impressions that the casual Motion of the Spirits does then make upon the Imagination The Image theâ— or Species of any thing passing for Example 〈…〉 w the Eyes and Imprinting it self upon the Organ of Imagination where of we speak by the Mediation of the Spirits always Evironâ—ng it it so falls out that if that Object be Terrifying by its Similitude or respect it has with any thing that Nature or Experience Dictates to be hurtful to the Body then it excites the Passion of Fear or else Courage according to the different Constitution of the Body and at the same time the Spirits Reflected from the Image so formed upon the Organ do enterpaâ—t by the pores of the Brain that Conducts them into the Nerves serving to produce the Motions and Postures necessary to turn back or Fly part into the Nerves that enlarge or straiten the Orifices of the Heart or which Agitate the other Parts from whence the Blood is Conveyed to the Heart in such sort that this Blood being r 〈…〉 ed after an unusual manner it a 〈…〉 Spirits to the Brain such as m 〈…〉 i 〈…〉 fie the Passion viz that continue to keep open the same pores 〈…〉 h 〈…〉 by they 〈…〉 te 〈…〉 into the same N 〈…〉 es And i 〈…〉 be courage that 's excited 〈…〉 x 〈…〉 â— P 〈…〉 theâ— Spirits enter by the Motion of this Organ into the pores of the Brain that Conduct them into the Nerves serving to move the Members to defend its self as well as into thâ—se that Agitate and put forward the Blood to the Heart in a manner suitable to produce proper Spirits for the continuance of these Actions It is the same respectively in all other Passions from what Original soever they arise so that in speaking generally the cause of Passions is not solely in the Sense or in the Brain but also in the Heart in the Spleen in the Liver yea and in all the other parts of the Body insomuch as they Concur to the producing of Blood and consequently of Spirits conducing for although all the Veins do carry the Blood they contain towards the Heart nevertheless it many Times falls out that that which is in some is thrust forward with much more force than that in others And likewise it happens that the Orifices of the Heart by which the Blood enters or by which it is expelled are at sometimes more enlarged or more straitened than at others Now all this is perpetrated only by the disposition of the Engine of the Body that is to say by the conformation of the Members and the Course which the Animal Spirits excited by the Heat of the Heart do naturally pursue in the Brain in the Nerves and in the Muscles â— in the same manner as the Motion of a Watch is performed as we said before which goes and moves it self by the Disposition of it's peices for which reason if it were possible to â—magine a Man without a Soul we should see him Act in the same manner For we must not think that it is the Soul that gives Life and Motion to the Body although in some respects it can dispose thereof being Conjoint but the Motion and Life Depends on the Fabrick of the Body So that we may truly say that the Separation of the Soul does not make the Body to Die but that the Soul 〈…〉 t Death retires it self from the Body because that then the Natural Hea 〈…〉 which we have mentioned ceasing the Organs that serve to the Actions of the Soul Corrupt and fail Which makes us beleive that since the holy Scripture says that Beasts have the Blood for their Soul they have no other but what consists in this Symmetrie of the parts Vivified and moved as we have said by the Animal Spirits drawn from the Blood by the Fire of the Heart And this might very well be the Reason why the Pen-Me 〈…〉 of the holy Scriptures observing on one Hand that Beasts have almost the same Passions that are incident to Man for as much as they have a Love for their Young a Jealousie for their Females Anger Fear c. And that on the other Hand they are Destitute of Judgment they have made use of this Word Blood to express the Sensual and Fleshly Motions that allure the reason and Agitate us like Beasts And indeed this does contribute very much to the Excellency of the reasonable Soul For though it may be said that other Animals have the same Natural Motions as Men have yet it may be denied with Seneca that they have Re 〈…〉 l Passions all their Actions being no more than certain Impulses that Resemble Passions Which also our Philosopher confirms saying brutes have 〈…〉 o Conduct of their Actions but certain Corporal Motions resembling these in Men which Passions do follow Customarily and for this very reason they are not only easily allured into Snares but often run Head long into greater Evils to Eschew
Anclents with the curious and admirable Discoveries they have made in Nature There are very few but know enough of the external Structure of the Body and every one may see that Nature has bestow'd on us as on the most part of Animals Natural Senses whose Organs these I mean that are external are double in every one of the Senses It is also known to every one that within are contained these Visceras viz. The Brain the Heart the Liver the Spleen c. Now the mutual Communication of all these Parts both external and internal is so admirably framed and their respect one to another so adequated that the motion of one part causes the motion of another much like the Springs of a Watch. All which is perform'd much after this manner The Brain which is placed in the highest part of the Body is the Original of all the Nerves which are dispersed into all the Muscles of the Body and have their Extremities inserted into all the Sensible parts thereof The Heart is the Centre of Natural Heat which is the principle of Life and by consequence of all the Motions of the Body and therefore it is placed in the mâ—â—dle That as Aristotle saith it may the more apâ—ly communicate to all the Extremities and there indeed it operates by the means of the Blood and Spirits which it sends out without intâ—rmission to all the parts of the Body And to this effect also contributes the Juice of the Meat we Daily feed on for this Juice being prepared in the Stomach and from thence running through the Lacteal Veins so called because this Juice as yet retains the colour of Milk after it has been transmitted by these Veins into other Channels for its exacter Purification it comes at last to enter into the right Ventricule of the Heart where it rarifies and expands it self and begins to be tinged with the colour of Blood then passing through the Lungs it returns and is discharged into the left Ventricule of the Heart where it receives its last Perfection After which being thrust out with Violence into the great Arterie and into every Branch thereof it passes through all parts of the Body imparting to them Life and Nourishment from whence returning again to the Heart and being again sent out as before it makes a continual Flux and Reslux by means of its Circulation which is apparently known by the continual Pulsation of the Heart and Arteries For when the Blood is in the Heart it dilates and rarities it self whereby it extends the Heart and afterward the Arteries which is the immediate cause of this Pulse and Beating And it is this Blood that maintains that Fire or Natural Heat in the Heart even as the Oil maintains the Flame in a Lamp Now the most Vivide and Subtilest Particules of the Blood are carried into the Brain there to serve for the Execution of the Principal Functions of the Animal and to be distributed into the Nerves and Muscles for the moving of the Body in all the different Motions it is Capable of and these are they which we call the Animal Spirits which notwithstanding the Appellation are Minute Bodies These Spirits are as it it were Filtred thorough the Substance of the Brain and afterwards Reunite by their Concourse in some one part which is the Imagination and which cannot be far distant from the Origination of the Nerves by which these Spirits are dispersed afterwards into every part of the Body Now as it is this Organ that receives the Impressions or the Species that are sent thither by the External Organs or Senses it must by Consequence be in this Place and in the Brain that Sensation or the Perception which we have of things is perform'd and not at all in the External Senses themselves or any other part of the Body For although the outward Senses are as the Instruments that the Imagination makes use of for thee Reception of the Species of Sensible Objects although they are as the ports of the Soul by which the Species do enter yet the Objects are Imprinted and as it were Limned in these Organs for we find by Experience that we see by the Eyes hear with the Ears and that the Hand or Foot gives us the Sense of Pain nevertheless without all doubt we can have no Sensation no Perception or discerning â—f the Species or Impressions have not passage to the Principal Seat of the Imagination or Common Sense We have experience thereof in this that if we 〈…〉 e very attentive to any thing we perceive not the Pain of any hurt received nor do we see the things that are before our Eyes as it happens to these that are Apoplectick they perceive not at all when they are pricked no nor when they are Wounded which must proceed from hence that the Organ of the Imagination ceasing its Action it receives no Impression and consequently it produces no Sensation And what is more these that have for Example their hand Amputated do complain of great Pains in that very Hand that was cut off The Sensation which is form'd in the Imagination proceeds from hence that in the First place the Nerves which are the Instruments of Sense having their Origination in the Brain as we said before extend themselves to every part and Occupie with their Endings all the Extremities of the whole Body in such manner that the least thing that moves the Surface of the Body into which there must be the Extremity of some Nerve Planted moves at the same time that part of the Brain where that Nerve hath it's beginning in the Second place these Nerves being always full with the Spirits which are continually sent from the Brain to all the parts of the Body these Spirits which are first moved or receive the Impression of the Object Transmit that Impression as from Hand to Hand to their very Original which is the Seat of the Sense Common I say from Hand to Hand that I might thereby Intimate that this Motion is not made by a disorderly Retrogradation of the Spirits but in manner of certain waves as we see are made in standing pooles where by the throwing in of a Stone the Wave first moved is put forward by the Subsequent waves following one another to the outmost Edge thereof Only there is this difference that the Motion of the Spirits is made with almost inconceivable Swiftness being of such an Extraordinary Subtile Nature that they exceed all other Bodies in the Swiftness of their moving This is the formal reason of Sense Seeing then Sensation is perform'd in the Imagination and not in the External Organs or parts of the Body whereon the first Impression is made so likewise the Passions are not form'd in the Heart as some beleive but in the same Imagination also And although the Heart indeed does Foment and Augment them by the means of the Spi 〈…〉 its sent continually by it to the Brain â—nd
It is indeed much the same with these sort of Jealousies which happen between Lovers and their Beloved 〈…〉 mean such as are not yet united in Marriage For the most part these are likewise no more than Fictions or Sleights of Love wherewith they endeavour to kindle and maintain the Sacred Fire of Love or if perchance thâ—â—e may be something of truth on reality in their Jealousie yet it has ordinarily nothing of offence in it and tends only to move a Tenderness and Compassion in the Person Beloved such are Mâ—naces to stab themselves to poison themselves to throw themselves headlong from some Precipice or in short to Enrich and Adorn the Romance of their Loves with some or other Trâ—gical Câ—tâ—st 〈…〉 phe Since therefore it would exact a Voluminous Romance to display the divers incidents and attendants of this kind of Jealousie whether real oâ— feigned we shall not endeavoun it any further in this place because it con 〈…〉 ces not to our present purpose and besides for the most part no great Inconveniences need to be feared there from It is likewise requisite to observe that for example when a Man has a watchful Eye over the Actions of his Wife when he gives her seasonable Instructions for her Conduct and endeavours to hinder her falling perhaps into the Snares that attend the Age these are in no case the effects of Jealousie but on the contrary the effects of Charity who ordains them as a general Law to all sorts of Persons and which the Laws of Marriage do indispensably impose upon all Husbands which an Eminent Philosopher confirms in these words It is not at all properly to be Jealous to endeavour to shun any Evil when there is just cause to fear it It is also to be understood that Jealousie in general considered as it is a Passion of the Mind is not at all culpable in it self but on the contrary deserves a worthy esteem if the end to which it tends be Laudable for to use the words of the same Philosopher Nature has imprinted in Man no Passion that is always Viâ—â—â—us and of which he may not make some good use A Governour of a place is Praise worthy in being Jealous that is to have a distrust of any means whatsoever whereby the place under his Command might be Surprized An honest Woman is not at all to be blamed for being Jealous of her Honour to wit not only to have a stu 〈…〉 ous restraint of her self from commiting Evil but also to have a sollicitous care to shun the giving of the least occasion of Scandal She is to be applauded for admitting of Jealousie so far as that it may excite her to please and give content to her Husband in every thing and to excel in Merit whatever may stand in competition So that it ought to be established for a Principle saith the same Philosopher that A Passion is always good when it ariseth from a good Principle as on the other hand it must necessarily be bad when it is grounded upon an Errour It remains then only to treat of the real manifest and unbounded Jealousie of Persons that are Married namely such a Jealousie the sad effects whereof do always detect and make it manifest whether its cause be known or not for this kind is indeed of Two sorts The one is that of such Persons as do visibly declare themselves Jealous and let loose the Reins of their Actions to all the odious effects that so powerful a cause can produce The other is of those that conceal their Jealousie or suppress the censure thereof by hiding their Mallice deeper in their Minds that are Jealous without confessing themselves to be so because it is Scandalous yet act every part with them that declare themselves most openly they are always Dumpish and Moross Exclaiming and Murmuring always Thwarting and Confounding their Conversants without giving a reason why Now seeing this obscured and silent Jealousie is in it self more dangerous and insupportable than the other though not so apparent we shall endeavour as a thing necessary to create a dislike and horrour thereof in shewing the deformity as well of this as the other against all its defenders and to that end we shall oppose to their false Principles not any specious Discourses but the Principles and Rules of Nature Reason and Christian Religion I say of Christian Religion because that treating of a Humane Passion such as is Love or Jealousie we cannot well shun the determining the Question by the Principles of Religion being that that gives Perfection to all Humane Conclusions and Reasoning for though it be true that natural Philosophy may discover the Original Nature and Effects of a Passion yet it self alone is not capable of limitting or setting its just Bounds without the help of Religion CHAP. II. The Original of Jealousie and what it is PAssions then in themselves are all good in their kind to speak as the same Philosopher doth and there is nothing else incumbent on our parts to be done but to avoid the wrong use and excess of them Yea they are the very principles of all our actions in such manner that what is internally a passion is externally an action most commonly From whence it is consequent that passions are so far from partaking of a crime that on the contrary a man clearly without Passion would be stupid or sensless or rather not a man yea he would fall into discouragement languishing and contempt of himself for which he must-stand answerable to God and Nature In sum as an Animal and particularly Man is fitly compared to a Political Estate and as an Estate cannot subsit without Counsil and Force to procure the requisite advantages and repel what tends to hurt in like manner Nature has imparted to other Animals a natural instinct and to Man the use of Reason which is the seat of Prudence for their Councel and to every of them Passions corresponding to Armies to the end they may procure to themselves what good is Convenient and avoid the hurt that is imminent Wherefore the use of Passions in Man saith the same Philosopher consists in the disposing and exciting the Soul to Will the things which the dictates of Nature pronounce to be convenient and at the same time to keep in Action the Spirits Serving to make us persist in this Will and to produce the Action necessary for the acquiring the good we propose to our selves whether it be a real good in it self or the avoiding of an Evil which in this case occupies the place of a real good But it will be very difficult to obtain the knowledg of a Passion what it is and how it is form'd without a competent knowledg of the structure of the Body To which purpose we shall make use of the descriptions of some Philosophers and particularly of the Modern who have abundantly enriched and enlightned the Philosophy of the
degrees breaks forth like Lightning at last and blows the Fire of Domestick Sedition up to a destructive Flame It cannot be therefore this sensual Love that maintains Peace in Marriage â—t is reasonable and real Love it is this Love that we have represented full of Meekness which affects the Mind of the Husband with a real Tenderness which enclines him to Reign over the Heart of his Wife by engaging Actions and not by the Rigid Exercise of the right he has to Rule which excuses smaller Faults and covers greater Misdemeanours with Charity and Compassion when they cannot be retreived which takes a greater share of all the Evils that befal her than she does her self which makes him ready to die for her sake as Christ who is his Example died for his Church It is this Love that removes all danger of these sad disasters we have touch't upon without the mediation of the Magistrate whose Authority is so universal because it is founded upon natural Justice That those that are the least enlightned with reason are under its Power and not only so but are also animated and encouraged thereby against all dangers whatever that may any way invade thâ— beloved Object We have an Example of an Arabian which may be a lesson for us of thâ— real Love and Tenderness his Name was Raha and commanded in Affrica in Quality of a General One day Party belonging to the Neighbouring People having surprized his Quarters in his abscence took away great Spoyâ— and withal took his Wife Prisoner And as they were going off with their Booties the General was at the same time Returning with about Seventy Horse who meeting them loaded with Pillage and not knowing any thing of the Disaster of his Wife he Charges them on the Reer thinking to Scatter them but seeing his Assaults to be in vain and that he was too weak for them he commands the Retreat and just as they were wheeling about he heard aâ— confused Voyce in the middle of the Enemies Party which cryed Raha he stops a little and understands it to be the voyce of his Wife he goes directly back again by himself and got leave to speak to her from the Commander of the Party to take his last farewel of her She at the first sight begins to reprove him of his Remisness that he would suffer her to be taken away on such a manner which words with the seeing her in such a Condition did so Enflame his Love and Provoke his Jealousie that he run to his Soldiers and spoke to them saying If ever you have been sensible of Love take Pity of my Dear Wife and me help us I Conjure you by all that is Sacred to Mortals by the Glory of our Nation by my own Life which cannot Subsist long if they Ravish my Wife from me Go to my Dear Friends Fortune helps the Generous and Lovers They went on indeed Set upon the Body of the Party Raha Kill'd the Commander with his own Hands and put the Rest to Flight he Delivered his Wife and brought her back in Tryumph with all the Spoil Now such are the Effects of a Generous and Lawful Jealousie Animated only by the Motions of Nature We may easily presume from hence that Peace does Gloriously Reign in such a Marriage But to raise our Jealousie to a degree of Perfection and to guide it according to the Light of Christianity We need only to Imitate that Excellent Pattern of Marriage in the Persons oâ— the Mother of our Blessed Saviour and of Joseph The Meekness and Moderation of this Just Husband are Admirable He did not Scandalize his Be trothed Virgin although he knew he to be with Child and not yet Instructed that it was the working of the Holy Spirit He did not Persecute he with Complaints with Roughness with Suspitions with Passions or with Violences but he resolved to put her away quietly and privately because â—aith the Holy Evangelist he was a Just Man and Fearing God So that it is Evident that he Loved her with a Real and Reasonable Love for her selâ— only and not for his own Ends according to the Holy Rules of Amity and not according to the Unregulated Instinct of Passion which Besieges and Agitates the Minds of Sensual Persons Now it would be unnecessary to Exemplifie further the Peace that Blessed this Holy Marriage since it is so easie to infer from this Peaceable Love already rehearsed that nothing could intervene between these Divine Lovers but Calmness and Admirable Meekness It is likewise unnecessary to Insist any longer upon Instructing Jealous Women in the Means to preserve Peace since we have already Established by Proofs I suppose Invincible that it depends only upon things that are opposed to the Enormities of this Sensual Jealousie that is to say on Meekness and Submission of the Mind Neither shall they pretend to say That we have made it our Pleasure to make their Condition worse then that of Men For we have only followed Nature herein whose Laws are a Law to all the Rest Now as a Man would be Rediculous that would not Eat nor Drink because he was not Born a Prince so likewise that Woman must be of a Capricious Humour that will not do what she ought to do because the Law of Nature has Subjected her to her Husband It is not of this then that Women must Complain But rather let them Complain of these Two things which indeed are the true Causes of the Evils they Suffer themselves and with which they Infect others First Let them Complain that the greatest part of Parents give their Children a Bad Education and bring them up in a Love of themselves by their too much Indulgency which is the Original of Sensuality Secondly Let them Complain of the little Care they take or the wrong Ends they propose in their Marriages where they will give Ear to nothing but what may Answer their Pride or Temporal Interest Indeed it is a great Abuse in the World to permit a kind of People to make a Publick Trade of Marrying others and an Indignity insufferable and Criminal that these Creatures should Sell the Children of a Family Publickly These are People that keep Account-Books and State Methodically in a Twofold Range all Persons that are to be Married of either Sex and particularly of a great Number that come out of Remote Countreys many whereof come almost of no other Account but to Trie their Fortunes herein and indeed their Counts are always pretty full of these and they make the best Returns by them for having nothing to lose for the most part if they Hound them fairly and they Kill they are willing to divide the Prey with them Now these Men-Marchants are wont to Insinuate themselves directly if they can into any House where they are in hopes to find any Game or if they cannot do it directly they either Corrupt the Servants they can come
to procure wherewithal to Pay her Redemption she Perished there and was never heard of more which left the Generous Tartar in Peaceable Possession of her Husband and in perfect Unity with him the rest of her Days Behold the Effects of True Love Behold the Effects of Honest and Lawful Jealousie that Enclines and Inspires such generous Lovers to deprive themselves of their Dearest Enjoyments and Rights to please their Husbands to Employ all their Strength and Power to Free them from Enemies from Exiles from Prisons from Torments yeâ— from Death and Dieing themselves foâ— them It is on this manner that Jealousie iâ— an Excess of Love and especially iâ— this Jealousie retains it self within the Bounds which the Religion we Profess prescribes to it and which these Ancientâ— were Ignorant of Yea It is this Prudent Jealousie that is the Effect of Discreet Love as this Love is the Effect of Meekness Willingness Modesty Submission and Vertue of the Wife which works such Wonders and Produces that Peace in Marriage that cannot be Sufficiently esteem'd It is this which the Wise King understands when he says Who so findeth a good Wife findeth a good Thing and Obtaineth Favour of the Lord. So likewise we are Commanded Not to keep our selves at a distance from an understanding Woman which one has received in the Fear of the Lord for the Favour of her Countenance is more Precious than Gold And likewise it is written Happy is he that abideth with an understanding Wife Happy is the Husband of a good and Vertuous Wife the Number of his Years shall be doubled And â—ikewise that She is an Excellent Lot That She is the Lot of them that Fear God That She shall be given to them for their good Works But of the Vertues of a good Wife it is Meekness that is the Joy of her Husband and Distributes Strength to his Bones also to speak little For this is a Testimony of her good Understanding A Wife of good Understanding saith the same Apochrypha Loveth silence nothing is comparable to a Soul that is well instructed or that hath Reservation In short Gold cannot stand in comparison with the Price of a good Wife It is then Meekness Civility Modesty Silence Understanding and Prudence that renders a VVife Commendable that renders her Aimable Dear and Precious beyond all the goods and all the Treasures of the World It is by these Vertues that she gains herself Renown in being Jealous and not at all by that Jealousie which has only self Love for its Object and is Grounded upon Sensuality and which by consequence dishonours Man by rendering him like to Beasts But to Conclude and to Reduce a 〈…〉 the Counsells we have given to Husbands as well as Wives into one maxime which may easily be Imprinted in theiâ— Memories we shall only resume thaâ— Rule which an Ancient Father of the Church has recommended to them in two VVords in which he Comprehends in short both the Mutual Duties of Married People and the infallible means to entertain Peace in Marriage Let not the Wife Saith this Reverend Father Pretend an Equal Right in Marriage since she is under a Head and let not the Husband despise his Wife because she is Subject to him since she is his Body Let the Woman therefore always look upon her Husband as her Superiour and let the Husband Love his Wife as his own Body and they shall Live in Peace FINIS Some Books Printed for and Sold by W. Freeman over against the Devil Tavern by Temple-Bar in Fleetstreet THe Penitent Pardoned or a Discourse of the Nature of Sin and the Efficacy of Repentance under the Parable of the Prodigal Son by J. Goodman D. D. Rectour of Hadham and one of His Majesties Chaplains in Ordinary The Second Edition Corrected and Enlarged Cuarto The Funeral Rites and Ceremonies of all Nations in Use through the known World With a Discourse concerning Burial and the Laws on that Behalf Written Originally in French by the Ingenious Mounsieur Muret. To which is added a Vindication of Chriscianity against Paganism Translated by P. Lorrain Gent. Twelves Scarrons Novels c. The Fruitless Precaution The Hypocrites The Innocent Adultery The Judg in his own Cause The Rival Brothers The Invisible Mistress The Unexpected Choice Rendred into English with some Additions by J. Davies Gent. The Manners of the Israelites in Threâ— Parts 1. Of the Patriarchs 2. Of thâ— Israelites after their coming out of Aegypt until the Captivity of Babylon 3. Of the Jews after their Return untiâ— the Preaching of the Gospel Shewing their Customs Secular and Religious their Generous Contempt of Earthly Grandeur and the great Benifit and Advantage of a plain Laborious Frugal and Contented Life The Golden Grove a Choice Mannuel containing what is to be Believed Practiced and Desired and Prayed for the Prayers being fitted to the several Days of the Week To which is Added A Guide for the Penitent Composed for the Use of the Devout especially of Younger Persons by Jeremy Taylor D. D. Twelves ☞ There is now in the Press a New Book which will be Published in few Days Entituled Daily Exercise for a Christian or A Manual of Private Devotions consisting of Prayers Praises and Thanksgivings as well for every Day in the Week as upon particular Occasions Composed by a Person of Exemplary Piety for his own Use As for me and my House we will Serve the Lord Josh 24. 15. Price 1 s. The common Errour in the nature of Jealousie Feigned Jealousies of Married People Feigned Jealousies of Lovers That Correction from a Husband is no effect of Jealousie Des Cart. Treatise of Pass Jealousie in it self is Innocent What real or naughty Jealousie is That Christian Religion must be the rule of Passion That Passions are good and the Principles of our Actions a Existimandum profecto est constare animal u 〈…〉 civitatem bene legibus munitam Ar. de anim motu 〈…〉 The Strusture of the Body External Organs Internal Organs Vse of tâ—â— Internal Organs a Nâ—â—â—sse est pâ—osâ—â—â—â— pâ—â—â—câ— pâ—â—m motâ—s 〈◊〉 mâ—diâ— ess movâ—â—â—â—â—ramae utâ—â—rumqueâ—nim etremorâ—â—st 〈…〉 ultimâ—m Ariâ—â—â—ttle anim cap. 9. The Animal Spirits How Sensation is made Where and how the Passions are formed * Biben dum est mihi dictat cupiditas hoc autem esse poâ—ulâ—â— tum sensus vel phantasia vel mens affirmat confestim bibitur Arist de animi mot c. 7. a Phantasia distincta a sensibus quia vel ipsis quies centibus ad est ut in â—omno Arist de ani â— 3. cap. 4. b Cogitatio imaginatio agentes adducunt affectiones nam agentium species reproesentant Arist de anim moâ— c. 11. That the Body acts and moves it self by the conformation of its Members without the help of the Soul a That Blood is the Soul of Beasts Deut. 12. 23. b Joh. 13. That Beasts have not Passions but